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Zacharias prophesied: “if anything is good, it is his, and if anything is beautiful, it will be from him.” 28.7 And Paul, to the Colossians, said about him: “in whom are hidden all the treasures of wisdom and knowledge,” and to the Romans: “For it says,” he says, “the scripture: Everyone who believes in him will not be put to shame. For there is no distinction between Jew and Greek; for the same Lord of all is rich toward all who call upon him. For everyone who calls upon the name of the Lord will be saved.” 28.8 But what name of the Son do they call upon, who do not even call him uncreated God nor the Son consubstantial with the Father, him, the beautifully victorious, the savior of heaven and earth and sea? 28.9 And John similarly about him: “While you have the light, believe in the light, that you may become sons of light.” 28.10 For after death, he says, there is no repentance, as David also sings: “But in Hades who will confess to you?” and again from the Savior: “Go and report to John what you see and hear: the blind receive their sight, the lame walk, and the dead are raised, and the poor have good news preached to them; and blessed is he who is not offended by me.” 28.11 For what will it say about those who are led astray and those who lead them astray? 28.12 Isaiah foretold: “My people, those who call you blessed are leading you astray and disturb the path of your feet. But now the Lord will stand for judgment and will set his people for judgment. The Lord himself will come to judgment with the elders of the people and with its rulers. But why have you set my vineyard on fire?”. 28.13 But the Lord himself will come to judgment with the teachers and rulers, not as one to be judged by another, but to convict them, just as he declares in another place: “Come and let us reason together, says the Lord, what things,” he says, “have been to you from me and what things have been done by you to me and my servants.” 28.14 For by “vineyard” he means the world or the people, which the interpreters of the heretics and Jews, through their blasphemous teaching, have made liable to the fire of Gehenna, while the rulers, not taking it as their own, but abusing their authority, have committed injustice in various and diverse ways. 28.15 For in a similar way, something else has been said by the same prophet from the person of the Lord: “Who is he who judges me? Let him stand against me; and who is he who judges me? Let him come near to me”; that is: if anyone has just things to say, being fortified by works, let him be brought against me who wills this and let him approach with his arguments. 28.16 But some read it thus: “Who is he who judges me? Against me,” that is, directly opposite and somewhere far off, “let him stand from me,” as one who does not have good provisions and is therefore unworthy to be compared with me and to touch the most pure tribunal. 28.17 For to the worthy, if they should obtain good things, there is no envy; for it has been prepared for them.

29.ν Concerning the Son of God being the “judge of the living and the dead,” providing remission of sin-

-s, and that “in no one else is salvation.”

29.1 For he is “the judge of the living and the dead,” that is, of the righteous and sinners, the one who provides remission of sins to those who believe in his name and saves us by his own glory and gift. 29.2 And “in no one else is salvation,” since by nature he is merciful and a savior, in no way inferior to the merciful and saving God and Father, as the other scriptures and especially Micah prophesy, saying: “Who is a God like you, taking away iniquities and passing over injustices?” 29.3 And Peter in the Acts thus: “And he commanded us to preach to the people and to testify that he is the one appointed by God as judge of the living and the dead. To him all the prophets bear witness, that everyone who believes in him receives remission of sins through his name.” 29.4 We have him, therefore, praised, appointed by

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Ζαχαρίας δὲ προεφήτευσεν· «εἴ τι ἀγαθόν, αὐτοῦ, καὶ εἴ τι καλόν, παρ' αὐτοῦ ἔσται». 28.7 καὶ Παῦλος πρὸς μὲν Κολοσσαεῖς περὶ αὐτοῦ ἔφη· «ἐν ᾧ εἰσιν πάντες οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι», πρὸς δὲ Ῥωμαίους· «λέγει γάρ», φησίν, «ἡ γραφή· πᾶς ὁ πιστεύων ἐπ' αὐτῷ οὐ καταισχυνθή σεται. οὐ γάρ ἐστι διαστολὴ Ἰουδαίου καὶ Ἕλληνος· ὁ γὰρ αὐτὸς κύριος πάντων πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν. πᾶς γάρ, ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου, σωθήσεται». 28.8 ποῖον δὲ ὄνομα ἐπικαλοῦνται τοῦ υἱοῦ, οἱ μηδὲ θεὸν ἄκτιστον μηδὲ υἱὸν ὁμοούσιον τῷ πατρὶ λέγοντες αὐτὸν τὸν καλλίνικον, τὸν σωτῆρα οὐρανοῦ καὶ γῆς καὶ θαλάσσης; 28.9 Καὶ Ἰωάννης ὁμοίως περὶ αὐτοῦ· «ὡς τὸ φῶς ἔχετε, πιστεύετε εἰς τὸ φῶς, ἵνα υἱοὶ φωτὸς γένησθε». 28.10 μετὰ γὰρ θάνατον, φησίν, μετάνοια οὐκ ἔστιν, ὡς καὶ ∆αυῒδ ψάλλει· «ἐν δὲ τῷ ᾅδῃ τίς ἐξομολογήσεταί σοι;» καὶ πάλιν ἀπὸ τοῦ σωτῆρος· «πορευθέντες ἀπαγγείλατε Ἰωάννῃ, ἃ βλέπετε καὶ ἀκούετε· τυφλοὶ ἀνα βλέπουσιν, χωλοὶ περιπατοῦσιν καὶ νεκροὶ ἐγείρονται καὶ πτωχοὶ εὐαγγελί ζονται· καὶ μακάριός ἐστιν ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί». 28.11 Τί γὰρ λέξει περὶ τῶν πλανωμένων καὶ τῶν πλανώντων; 28.12 Ἠσαΐας προεῖπεν· «λαός μου, οἱ μακαρίζοντες ὑμᾶς πλανῶσιν ὑμᾶς καὶ τὴν τρίβον τῶν ποδῶν ὑμῶν ταράσσουσιν. ἀλλὰ νῦν καταστήσεται εἰς κρίσιν κύριος καὶ στήσει τὸν λαὸν εἰς κρίσιν. αὐτὸς κύριος εἰς κρίσιν ἥξει μετὰ τῶν πρεσβυτέρων τοῦ λαοῦ καὶ μετὰ τῶν ἀρχόντων αὐτοῦ. ὑμεῖς δὲ τί ἐνεπυρίσατε τὸν ἀμπελῶνά μου;». 28.13 ἥξει δὲ αὐτὸς κύριος εἰς κρίσιν μετὰ τῶν διδασκάλων καὶ ἀρχόντων, οὐχ ὡς αὐτὸς ὑπ' ἄλλου κριθησόμενος, ἀλλ' ὡς ἐλέγξων αὐτούς, καθάπερ διαλαλεῖ ἐν ἄλλῳ μέρει· «δεῦτε καὶ διακριθῶμεν, λέγει κύριος, οἷα», φησίν, «τὰ ἀπ' ἐμοῦ ὑπῆρξεν ὑμῖν καὶ οἷα τὰ ἀφ' ὑμῶν γέγονεν εἰς ἐμὲ καὶ τοὺς δούλους μου». 28.14 λέγει γάρ «ἀμπελῶνα» τὸν κόσμον ἢ τὸν λαόν, ὅντινα οἱ μὲν αἱρετικῶν καὶ Ἰουδαίων ἐξηγηταὶ διὰ τῆς βλασφήμου διδασκαλίας ἔνοχον ἐποίησαν τῷ τῆς γεέννης πυρί, οἱ δ' ἄρχοντες, οὐκ οἰκειωσάμενοι τὰ κατ' αὐτόν, ἀποχρησάμενοι δὲ τῇ ἐξουσίᾳ, ποικίλως καὶ διαφόρως ἠδίκησαν. 28.15 Τοιουτότροπον γὰρ καὶ ἄλλο εἴρηται τῷ αὐτῷ προφήτῃ ἀπὸ τοῦ δεσποτικοῦ προσώπου· «τίς ὁ κρινόμενός μοι; ἀντιστήτω μοι· καὶ τίς ὁ κρινόμενός μοι; ἐγγισάτω μοι»· ἀντὶ τοῦ· εἴ τις ἔχει δίκαια λέγειν, ὡς ἔργοις ὠχυρωμένος, ἀντενεχθήτω μοι θέλοντι τοῦτο καὶ πλησιασάτω τοῖς λόγοις. 28.16 ἔνιοι δὲ ἀναγινώσκουσι τοιῶσδε· «τίς ὁ κρινόμενός μοι; ἀντί» τοῦτ' ἔστι καταντικρὺ καὶ πόρρω που «στήτω μου» ὡς μὴ ἔχων ἐφόδια καλὰ καὶ διὰ τοῦτο συγκριθῆναί μοι καὶ ἐπιψαῦσαι τοῦ καθαρωτάτου βήματος ἀνάξιος. 28.17 τοῖς γὰρ ἀξίοις, εἰ τυγχάνοιεν τῶν καλῶν, οὐδεὶς φθόνος· αὐτοῖς γὰρ ἡτοίμασται.

29.ν Περὶ τοῦ τὸν υἱὸν τοῦ θεοῦ εἶναι «κριτὴν ζώντων καὶ νεκρῶν» ἄφεσιν ἁμαρ

τιῶν παρέχοντα, καὶ ὅτι «ἐν οὐδενὶ ἄλλῳ ἐστὶν ἡ σωτηρία».

29.1 Αὐτὸς γάρ ἐστιν «ὁ κριτὴς ζώντων καὶ νεκρῶν», τουτέστιν δικαίων καὶ ἁμαρτωλῶν, ὁ παρέχων ἄφεσιν ἁμαρτιῶν τοῖς πιστεύουσιν τῷ ὀνόματι αὐτοῦ καὶ σώζων ἡμᾶς ἰδίᾳ δόξῃ καὶ δωρεᾷ. 29.2 καί «ἐν οὐδενὶ ἄλλῳ ἐστὶν σωτηρία», ἐπείπερ τὴν φύσιν ἐστὶν ἵλεως καὶ σωτήρ, εἰς οὐδὲν καταδεέστερος τοῦ ἵλεω καὶ σώζοντος θεοῦ καὶ πατρός, ὡς χρησμῳδοῦσιν αἵ τε ἄλλαι γραφαὶ καὶ μέντοι Μιχαίας λέγων· «τίς θεὸς ὥσπερ σὺ ἐξαίρων ἀνομίας καὶ ὑπερβαίνων ἀδικίας;» 29.3 Καὶ Πέτρος ἐν ταῖς πράξεσιν οὑτωσί· «καὶ παρήγγειλεν ἡμῖν κηρύξαι τῷ λαῷ καὶ διαμαρτύρασθαι, ὅτι αὐτός ἐστιν ὁ ὡρισμένος ὑπὸ τοῦ θεοῦ κριτὴς ζώντων καὶ νεκρῶν. τούτῳ πάντες οἱ προ φῆται μαρτυροῦσιν, ἄφεσιν ἁμαρτιῶν λαβεῖν διὰ τοῦ ὀνόματος αὐτοῦ πάντα τὸν πιστεύοντα εἰς αὐτόν». 29.4 Ἔχομεν αὐτὸν τοίνυν εὐφημηθέντα, ὡρισμένον ὑπὸ